俱舍論疏 4.212

4.212

論「善法有二至亦假非實」，經部敘自宗也。此明成就、不成就也。此當大乘，若生得善種子成就，亦名不成就。若加行善自在現行，名自在成就。竝假非實。生得善種被邪見損，善不得生，名不成就，不畢竟斷種子成就。此當大乘種子成就，故成就亦名不成就。「要由功力修得」者，即加行善。彼法已起，生彼功能自在無損，說名成就。此當大乘自在成就。餘文可解。

[On the passage in] the treatise, from "Wholesome dharmas are of two kinds" to "is also conventional, not real": The Sautrāntika states their own school's position. This clarifies possession and non-possession. In Mahāyāna terms, if the seeds of innately acquired wholesome dharmas are possessed, it is also called non-possession; if cultivated wholesome dharmas are manifested with sovereignty, it is called possession with sovereignty. Both are conventional, not real. When the seeds of innately acquired wholesome dharmas are damaged by wrong views so that wholesome dharmas cannot arise, it is called non-possession; it is not that the possession of seeds is definitively severed. In Mahāyāna terms this is possession of seeds; hence possession is also called non-possession. "It must be cultivated and acquired through effort" refers to wholesome dharmas acquired through practice (prayogika). When that dharma has already arisen, the sovereign, undamaged capacity to produce it is called possession. In Mahāyāna terms, this is possession with sovereignty. The rest of the text is understandable.